Review: Stones of Venice

Review: Stones of Venice

The Stones of VeniceThe Stones of Venice by John Ruskin

My rating: 4 of 5 stars

Many people, capable of quickly sympathizing with any excellence, when once pointed out to them, easily deceive themselves into the supposition that they are judges of art.

I recently went on a short trip to Venice, for which I chose an abridged version of this work to accompany me. Ruskin is an eccentric guide, to say the least. To call him ‘opinionated’ is to risk absurd understatement. For Ruskin uses his survey of Venetian architecture, not merely to instruct, but as evidence for his grand theses of art and society. Few writers could turn descriptions of vaults, capitals, and statues into impassioned social criticism; but Ruskin was no ordinary man.

Ruskin’s primary contention is that gothic art was in every way superior to that of the Renaissance, and this was so because gothic art embodied positive social virtues. The workmen had considerable creative freedom, and did not simply execute the instructions of the master architect; not just nobles and popes, but ordinary citizens and guilds contributed to building projects; and the religious architecture was not done in a special style, but was an elaboration of the normal civic architecture of the town. In short, gothic art was communal, while the art and architecture of the Renaissance and later was individualistic, and suffered accordingly.

It is difficult to even critically engage with this thesis, since it rests on Ruskin’s unconvincing conviction that aesthetic and ethical virtues spring from the same root. Like Tolstoy and Orwell, Ruskin was a man possessed of both keen artistic sensitivity and a burning moral conscience; and like those two Ruskin struggled to reconcile these proclivities. To an extent this issue is troubling for us all. We are disturbed to find that our favorite singer beat his wife, or that our favorite writer is a white supremacist. Can we enjoy the art of such disreputable people? Many opt to boycott the works of artists they deem unacceptable. But Ruskin went further, and asserted that truly immoral people cannot make fine art. In this, Ruskin becomes a proper Platonist, equating beauty and goodness—and throwing truth into the bargain as well—thus cutting the uncomfortable gordian knot.

This position has the intellectual convenience of uniting all the goods on one side. This is very appealing for the social reformer. But this comes with the inconvenience of having to argue palpable absurdities. Ruskin is forced, for example, to make statements such as: “It is very possible that the reader may at first like fig. 14 best. I shall endeavor, in the next chapter, to show why he should not”—vainly trying to argue somebody out of an aesthetic preference. Contrariwise, when great art is made by figures whom history has shown to be immoral, Ruskin must commit the opposite absurdity—opposing his own aesthetic sense to documented fact:

I do not believe, of the majority of the leading Venetians of this period whose portraits have come down to us, that they were deliberately and everlastingly hypocrites. I see no hypocrisy in their countenances. Much capacity of it, much subtlety, much natural and acquired reserve; but no meanness. On the contrary, infinite grandeur, repose, courage, and the peculiar unity and tranquility of expression which come of sinciety or wholeness of heart, and which it would take much demonstration to believe could be any possibility be seen on the countenance of an insincere man.

Few people will be converted to this way of thinking, which submits reality to the whims of Ruskin’s moral and artistic senses. It is, however, refreshing to see a man so passionately convinced of the social importance of art. Ruskin scours to the city of Venice—sketchbook and notepad in one hand, step ladder under the other arm—making detailed studies of statues, capitals, friezes, cornices, and whatever other stone monuments he could find. The original edition of this book includes descriptions of eighty churches. Even in my heavily abridged edition, Ruskin goes through every capital of the Ducal Palace, comparing the representations of the virtues to Giotto’s and to Spenser’s—a tedious yet extraordinary feat. Idle fancy could hardly spur such devotion. He operated with the zeal of a reformer and the conviction of a crusader—ready to show all the world that these stones held the key to social welfare.

Personally I wish there were more people like Ruskin in the world, even if they can be insufferable at times. He wanted to live in a beautiful world, and he wanted that beauty to both reflect and encourage the health of its society. We may be inclined to laugh at Ruskin’s arguments; yet we are willing to pay thousands of dollars to go to these beautiful places and see them for ourselves—which, like Venice, consequently become hollowed out shells of their former selves from the influx of tourism—without stopping to wonder why we don’t spare ourselves the trouble and make our own cities beautiful. While I suspect the rise of urban ugliness is far more complex than Ruskin is apt to think, I agree with him in seeing a moral and social dimension to this aesthetic problem.

In any case, it is a pleasure to read Ruskin if only for his rococo prose, whose sentences twist, curl, and spiral into little infinities. One can see why Proust was a fan (and, indeed, his Narrator’s visit to Venice owes much to the Victorian critic). Ruskin was true to his principles, and strove to unite literary elegance, moral fervor, and insightful argument into every one of his paragraphs—and most of the time he achieves at least two out of three, which is not bad at all. Even if you disagree with Ruskin from first to last, it is scarcely possible to dive in his book and come out the other side without a few of his cobwebs sticking to your coat.

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Review: Two Books by Henry Adams

Review: Two Books by Henry Adams

The Education of Henry Adams : An AutobiographyThe Education of Henry Adams : An Autobiography by Henry Adams

My rating: 3 of 5 stars

Once more! this is a story of education, not of adventure! It is meant to help young men—or such as have intelligence enough to seek help—but it is not meant to amuse them.

Everyone agrees that this book is difficult and odd. An autobiography of an American man of letters, the son of a diplomat, grandson of a president, historian, journalist, secretary, all told in the third person, written for his private circle of friends. At once claiming to be the story of one man’s life, a critique of the educational methods of the nineteenth century, a parable of the fin de siècle, and a new theory of history, the book is, in reality, none of the above, and is instead the sigh of an old man looking back on his life.

I must admit that I found this book exasperating in the extreme. One quickly gets the impression that, when Adams uses the word “education,” it is meaningless or worse than meaningless. He goes to London with his father, and becomes intimately acquainted with the workings of British politics, all during the difficult years of the American Civil War, and complains that he received no useful “education.” He teaches at Harvard for seven years, a professor of Medieval History, and concludes: “On the whole, he was content neither with what he had taught nor with the way he had taught it. The seven years in teaching seemed to him lost.” He becomes a journalist in the capital, and then works on a seven-volume history of America during Jefferson’s presidency; and still, after all this, he insists he has received no useful “education.” And after every phase of his life, when Adams rings the same gloomy bell, the reader asks: “What on earth would satisfy you, Mr. Adams?”

Another exasperating element is the degree to which Adams assumes a familiarity with the intricacies of 19th century politics. Reading the chapters when he was in England felt like reading a grocer’s shopkeeping books. It was disjointed, jerky, and, worst of all, didn’t explain a thing. At first, I assumed this difficulty resulted from Adams’s originally writing the book for his circle of friends; but the obscurity goes even further: it is as if Adams wrote the book only for himself. The book swings wildly in tone from dry note-taking to half-formed and half-coherent abstractions, all written in a prose style lucidly opaque.

Adams also gives the impression of being a bit muddle-headed. He spends some time talking about Lyell’s geology and Darwin’s evolution, and it soon becomes apparent he understands neither. He goes on long tangents about “force,” while it is obvious that what Adams means by that word is as meaningless as what he means by “education.” He ends the book on a very confused and seemingly pointless attempt to give a mathematical explanation of history, but never reaches above vague commonplaces, endlessly repeated. I seldom came across an insight of his that was insightful.

In short, the impression was that Adams had taken all of the stuff of his life—his doings, his friendships, his thoughts, his career, his background—and left it out to bake in the hot sun, until all the savor and succulence was scorched out of it, leaving only a tough jerky that wearies the jaw in the attempt to chew the husk.

Still, after all this, I must admit that this book has a strange power. There were times I could not put it down, even when I felt I wasn’t understanding a thing. Adams always seemed to be only two steps away from a great insight, an astounding thought; but he never quite reaches it, which is why the book can seem so tragic. He was always searching and never finding; and the reader is left in doubt what he was searching for, and whether anyone will ever find it. In his elegant, knotty prose, he turns out aphorism after aphorism—all apparently insightful, but in reality empty—popping like soap bubbles leaving nothing but air. And what saves the book is that Adams knew this, and yet could do nothing better.

Mont-Saint-Michel and ChartresMont-Saint-Michel and Chartres by Henry Adams

My rating: 3 of 5 stars


Saint Thomas did not allow the Deity the right to contradict Himself, which is one of man’s chief pleasures.

I read this book in preparation for my visit to Chartres, which was just last week. I had not been very fond of Adam’s most famous book, his Education, but I had high hopes that his writing would improve when his focus shifted to something other than his own life. Yet I have found the two books discouragingly similar.

As a stylist Adams appears, at least superficially, quite strong. His sentences are clear and mostly elegant, occasionally epigrammatic. But stylistic problems appear on a higher level of organization. Both Adam’s autobiography and this book were not originally written for publication, but for his close circle of family and friends; and as a result, Adams seems to explain everything except what most needs to be explained. His ideas float against a background that he does not provide, making his train of thought appear out of context. In this he reminds me of George Santayana, who similarly omits to signal where he is going and why he is going there, though Adams lacks the philosopher’s occasionally forays into sublimity to compensate. The result is rather irritating, superficially clear but actually opaque, like overhearing an eloquent old man talk to himself.

But my gravest complaint about Adams, both here and in his autobiography, is his tendency to organize his books around central ideas that I find vague and vapid. In the Education, this takes the form of his armchair theorizing about “force,” the Dynamo, and the laws of physics as applied to history, and even more prominently in his main theme of “education,” his conception of which remains unclear to the very end. In this book it mainly takes the form of his insistence that “The Virgen” was personally involved in the construction of Chartres Cathedral. To be fair, he tends to treat these ideas (and himself) with a considerable amount of irony; but the irony does not amount to full satire, leaving it unclear whether he is merely kidding or if he intends these ideas to be somehow insightful.

Again, just as in his autobiography, here the dominant mood is notalgia. Though extremely successful, Adams apparently felt out of harmony with his world and yearned for a time when society was simpler and more unified. This leads him quite naturally to the Middle Ages, to the poetry, to the great cathedrals, and to the theology of St. Thomas Aquinas, which unite art and science into a seamless whole. Consequently this book, far from being historical analysis, is more of a personal appreciation of the French Medieval period, spinning off into fantasy or speculation wherever it suits him. This self-indulgent tone is grating to somebody trying to learn about Chartres.

Now that I have gotten all this criticism out of the way, I must admit that the book, like his autobiography, has its merits and charms. He is obviously fond of this period, and so writes in a tone of enthusiastic admiration that proves quite infectious. This keen appreciation for the “spirit” of the Medieval period is the book’s most useful attribute, helping to put the reader in the mindset to appreciate the epoch’s art, poetry, and thought. I found Adams’s chapters on architecture, specifically on Chartres, to be stuffy and difficult to follow—for here, as in his chapters on British politics in the Education—he assumes a level of familiarity (specifically about the French royal family) that the reader is unlikely to possess. But when context is provided by an external source, Adams can be quite pleasant. When I visited Chartres, and saw its magnificent stained glass for myself, his chapters ceased to be so vexing.

The chapters I most enjoyed were the final three, about philosophy—specifically, Abelard, St. Francis of Assisi, and St. Thomas Aquinas—since here my background was not so lacking. Yet even here it must be said that Adams’s comments are more in the spirit of an amateurish aficionado rather than a serious student. He interprets Aquinas as an “artist” rather than a thinker, repeatedly disqualifying himself from passing sentence on Aquinas’s arguments (though he says some perceptive things in spite of this).

By contrast I thought the chapters on poetry were the worst, since they mainly consisted of excerpts of poetry, in Latin or Medieval French, with repeated assurances of their high quality and their untranslatable beauty. (His mostly bland translations serve to prove his point.) But in general Adams’s approach to poetry is the same as his approach to architecture and theology, mostly confined to passionate declarations of affection, without much attempt at analysis or insight.

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(Cover photo by Benh LIEU SONG; licensed under CC BY 2.5; taken from Wikimedia Commons.)

Review: Letters on England

Review: Letters on England

Letters on EnglandLetters on England by Voltaire

My rating: 4 of 5 stars

Time, which alone gives reputation to writers, at last makes their very faults venerable.

Voltaire and Rousseau are usually grouped together as the twin pillars of the 18th century, the first championing reason and reform, the second romanticism and revolution. After reading them back to back, I know who I prefer. Rousseau is arguably a far more original thinker and writer; yet his personality is so irksome and his arguments so irrational that it can be unpleasant to read him. Voltaire, by contrast, is witty, charming, and delightful; and after Rousseau’s lyrical fantasies, Voltaire’s deflating sarcasm is extremely refreshing.

This book is a collection of essays on topics related to England, written after Voltaire’s three-year stay on the island nation. He interviews a Quaker, visits Parliament, goes to the theater, and then expounds the philosophy of Bacon, Locke, and Newton. He skips lightly from topic to topic, a barb here, a jest there, while revealing an impressive range of knowledge—from inoculation to history, from theater to physics. In general his opinion of England is quite positive, arguably idealized, seeing England as a land of toleration and philosophy. Indeed, the only thing that Voltaire shows some reservation towards is Shakespeare, whose dramas struck Voltaire’s Enlightenment taste as lacking refinement.

The book was controversial when published, since many in France saw Voltaire’s praise of England—correctly—as veiled criticism of their own country. Nowadays, this political purpose only adds to the essays’ charms, as we see Voltaire as a champion of an open society, from religion to science to literature, in addition to an omnivorous intellectual. Few books pack so much into so little space.

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Review: The Rise and Fall of the Third Reich

Review: The Rise and Fall of the Third Reich

The Rise and Fall of the Third Reich: A History of Nazi GermanyThe Rise and Fall of the Third Reich: A History of Nazi Germany by William L. Shirer

My rating: 4 of 5 stars

Reading this book is an ordeal. It is very long and very depressing. Charting the Third Reich from the birth of Hitler to the collapse of Germany, Shirer tells the whole story with the sweep of a novelist and the detail of an accountant. He wrote the book after having access to huge stores of documents captured by the Allies after the war. Diaries, schedules, testimonies from the Nuremberg trials, the minutes of meetings, and much more were the raw material marshalled to create this tome.

As is often noted, Shirer was a journalist, not a historian, a fact that helps to explain much about this book. He lived in Berlin as a foreign correspondent from 1933 to the end of 1940, reporting on the rise of Hitler and the beginnings of the war, until the threat of the Gestapo forced him to return home. This firsthand experience lent color to his narrative, but also focused his attention on readily observable events. Rather than talk of larger trends—social shifts, economic pressures, cultural developments—Shirer focuses almost exclusively on the doings of individuals in power, such as he had been reporting on.

This focus makes the narrative vivid and pleasingly concrete, but also results in a superficial analysis. A historian would naturally spend more time on the rampant inflation of the times, the institutional weakness of the Weimar Republic, the wider political trends in Europe, the mechanics of a totalitarian state, and so on. Further, Shirer’s explanation of why Germany embarked on such a destructive enterprise boils down to: because it is peopled by Germans. That is, he locates a kind of cultural essence in the German people, an essence stemming from the Reformation and especially Martin Luther, added to by Hegel and then by Nietzsche, which came to full fruition in National Socialism. But this sort of cultural essentialism is, for me, just intellectual laziness. It can be used to explain anything or everything, since these posited cultural qualities are vague and unobservable.

In any case wider historical analysis plays a very small part in this book, which is mainly a record of the decisions and actions of the leading men of the Nazi regime. That is to say that this book is a political and not a military history. The Second World War is discussed, of course, but only insofar as its developments affected or were caused by the Nazi leaders. Shirer is mainly concerned with charting the rise to power of these ruthless men: how they outsmarted the Weimar Republic leaders, fooled the international community, bullied and threatened their way to conquests, and finally instigated a war that resulted in their own ruin.

The balance of the book is tilted heavily towards the rise of the Third Reich. This can make for some dreary reading. In retrospect it is stupefying to witness how blind, inept, and spineless were Hitler’s opponents, first within Germany and then beyond its borders, until the final crisis spurred the world into action against him. Though Shirer’s sturdy prose is normally quite plain and unadorned, he has a steady instinct for the dramatic and writes several unforgettable scenes. Nevertheless the scale of detail Shirer saw fit to include sometimes weighs down the narrative into benumbing dullness. The endless, petty diplomatic maneuvers that preceded the beginning of the War—negotiations, ambassadors, threats, ultimatums, calculations, second thoughts, and so on—made it a relief when the soldiers finally started shooting.

These political dealings of the Nazis constitute the vast bulk of this book. It is a masterclass in how far a little cunning, shameless lying, and absolute ruthlessness can get you. It is also a lesson in the need to cooperate to take decisive action against common threats. In the years since Vietnam, many have concluded that the main lesson to be drawn from America’s foreign policy is the folly of interventionist wars. After the First World War, the Western powers were understantly ever more chary of violence. And yet, at least in Shirer’s telling of the history, a timely show of force could have nipped Hitler’s rise in the bud. If England and France had upheld their treaties and defended their territories and their allies, Hitler could not have amassed so much power at a time when the German military was still small. (Though it must be said that Shirer’s intellectual weakness appears here, too, since he attributes this inaction to pure cowardice.)

In any case, this does bring out an interesting dilemma in foreign policy concerning the benefits and risks of violent intervention. In the case of Hitler, timely action could have prevented a disastrous conflict. And yet in many other historical cases, such as with Saddam Hussein, the threat of non-intervention was vastly overestimated, while the cost of intervention vastly underestimated. The word “estimate” is key here, since these decisions must necessarily be based on guesses of future threats and costs—guesses which may easily be wrong. Since it is impossible to know with certainty the scale of a threat that a situation may pose if left unchecked, there is no surefire way out of this dilemma. This, of course, is just a part of a wider dilemma in life, since so many of our everyday decisions must necessarily be made based on guesses of what the future holds.

You can see that this book, though a popular account, is not lightweight in its details or its implications. Yet it does show its age. Published in 1960, it was written before many valuable sources of information became available, such as the French archives. It also shows its age in its occasional references to homosexuality, which Shirer treats as a perverted vice. This is, of course, morbidly ironic, considering the Nazi persecution of homosexuals (something that Shirer fails to mention). But all in all The Rise and Fall of the Third Reich remains a gripping popular overview of this nightmarish time.

(Cover attributed to Bundesarchiv, Bild 102-16196; licensed under CC BY-SA 3.0; taken from Wikimedia Commons.)

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Review: The Aeronautic Adventure

Review: The Aeronautic Adventure

La aventura aeronáutica: Emilio Herrera, Juan de la CiervaLa aventura aeronáutica: Emilio Herrera, Juan de la Cierva by Carlos Lazaro Avila

My rating: 4 of 5 stars

This book has the very modest distinction of being the only book I’ve read whose author I have interviewed. Carlos Lázaro is a history teacher at the school in which I work; and when he is not scolding students or grading reports, he is researching Spanish military aviation history. This is one of the numerous books he has published on this topic.

La aventura aeonáutica is a dual biography of two of the most important innovators in Spanish aviation history: Emilio Herrera and Juan de la Cierva. Herrera was of the same generation as the Wright Brothers. His specialty was lighter-than-air crafts—dirigibles, zeppelins, and so on—to which he made great practical and theoretical contributions. Among his many accomplishments was his participation in the first intercontinental flight of the Graf Zeppelin, which earned him a ticker-tape parade in New York City. He also designed what is considered the first spacesuit, for a planned but never realized ascension to the stratosphere. Later in life he was also important for his loyalty to the Spanish Republic in exile, even becoming its (mostly ceremonial) president.

Juan de la Cierva is mainly remembered for his invention of the autogiro, or autogyro. This was a sort of early-generation helicopter, designed to fly at speeds impossibly slow for fixed-wing aircraft. The principle of the autogyro is, however, quite different from that of a helicopter. Most notably, the rotor on top is completely unpowered. Forward thrust is provided by a small frontal propeller. This motion pushes air up into the rotor, causing it to spin—though notably, unlike in a helicopter, the air flows through the rotor upwards, not downwards. The rotor’s blades are angled so that the rotation provides lift. You may think of an autogyro as a plane whose wings rotate rather than stay fixed. For this reason autogyros cannot take off and land vertically, nor can they hover, unless there is a countervailing breeze. In any case, I hope you can see from this description that this was an ingenious and original contribution to aeronautic technology.

Like Herrera, De la Cierva was politically active; unlike Herrera, De la Cierva was a committed member of the Right, and threw his support behind Franco. His life was cut short in a plane crash—ironically a passenger plane, not any experimental flight—while trying to organize international support for the coup.

I found the lives of these two men fascinating, since I had not even known their names beforehand, much less any of their accomplishments. The book is admirably informative and concise, full of attractive photos and nifty little side-panels. Hopefully I will visit the Museo del Aire in Madrid soon, to see some of these historical craft for myself.

[Cover photo licensed under CC BY-SA 3.0; taken from Wikimedia Commons; author unknown.]

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Review: Miró—Painter of the Stars

Review: Miró—Painter of the Stars

Miró: El pintor de las estrellasMiró: El pintor de las estrellas by Joan Miró

My rating: 4 of 5 stars

Although Joan Miró’s name is hardly less known than that of Dalí’s or even Picasso’s, his art seems strikingly less popular. I have been told by several people that they cannot appreciate it. And, indeed, I was often left cold by the works I had seen in the Reina Sofia—some of which seems to confirm every negative stereotype about modern art. But I wanted to give Miró another chance; so I visited the Fundació Miró in Barcelona, and read this book.

One of the most difficult tasks before any young artist is to develop her voice. By “voice” I mean many things: style, philosophy, identity, themes, and so on, which taken together make an artists work immediately recognizable as hers. In a word, this requires originality. One might be inclined to think that originality is the easiest thing to achieve—being the natural product of everyone’s differences. But to produce a deeply original work—one that could not have been produced by anybody else—is anything but easy. Artistic voice emerges in a dialectical process with one’s influences, as they are first mastered and then synthesized, until gradually something appears which cannot be traced to any influence.

This process is most easily seen among painters. And it is wonderfully illustrated in Miró, whose work incorporated fauvism, surrealism, and cubism. But it wasn’t only artistic trends that shaped the young painter. He was deeply inspired by natural sights—particularly the countryside near Montroig (near the city of Tarragona, in his ancestral Catalonia). The voice that Miró developed through his formative experiences and influences is unmistakable—displaying a sensibility for forms and color that no other artist could replicate. And consequently one feels, upon entering the Fundació Miró, the same way one feels upon entering the Dalí Museum in Figueres—that one is entering a new visual universe that obeys different laws.

In short, I have come to enjoy Miró’s work far more than I had. I find in it a sense of playfulness, and sometimes a sense of peacefulness, that is deeply appealing; and I enjoy watching his manipulation of forms shift throughout his work, while remaining recognizably Miró, like a theme and variations. But I still must admit that it does not affect me very deeply. My appreciation, in other words, is more intellectual than emotional. And I think that would have suited Miró just fine.

This little book is full of glossy pictures and does an excellent job in covering the different phases of Miró’s career.

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Review: What’s Up with Catalonia?

Review: What’s Up with Catalonia?

What's Up with Catalonia?What’s Up with Catalonia? by Liz Castro

My rating: 3 of 5 stars

Do not invite an American to speak about Europe; he will usually display great presumption and a rather ridiculous arrogance.

—Alexis de Toqueville

Perhaps the most politically controversial topic here in Madrid is the Catalonian independence movement. Almost everyone I speak to is vigorously against it, for one reason or another. I’ve heard people say that it is just a bluff for political negotiations; that it is based on calculated lies; that it is illegal and unconstitutional; that the Catalans are just crazy people; and so on. Indeed, it is my understanding that disagreement over the Catalonia Question is one of the major causes of the current political deadlock in Spain.

People talk about it a lot. But even after dozens of conversations, I still felt that I didn’t understand the situation; I was only hearing one side of the story. So for my first trip to Barcelona, I decided to open this book, a collection of essays by several pro-independence authors. It is a quick read: I read half of the book on the flight to Barcelona, and the other half on the flight back to Madrid. And now that I think of it, that is probably the best place to read this book, suspended in midair between the two cities.

It is this stance, an attempt at impartiality, that I am trying to maintain. But this is difficult for me. As one of the essays in this collection explains, many Americans are predisposed against independence movements because it reminds us of our Civil War. Of course, Catalonia is a completely different issue, so my association is illogical and unfair; and besides, my whole country originated in a war for independence. Yet I find it difficult to contemplate the option of secession without feeling queasy. That’s my bias.

This collections offers a variety of arguments for and perspectives on independence. The reasons offered for secession range from economic, to sentimental, to nationalistic, to linguistic, to historical, to political, often in combination. But, to quote Warwick, the result is less than the sum of its parts. The authors have different priorities and their arguments often contradict one another, which creates a sense of incoherence. One author argues that the Catalan language cannot be used as the primary marker of their identity, since a significant portion of the region’s inhabitants don’t speak it fluently; but another author comes out strongly for Catalan. Lots of authors talk about taxation and fiscal spending—all of them quoting the same statistics, which got rather tiresome by the end—but others said that they would want independence even if these financial troubles were cleared up. The tone of the essays ranged from dry analysis to impassioned pleas. It’s a hodgepodge.

One thing seriously lacking from the discussions of taxation and fiscal spending was how the Catalonia situation compared with that of other countries. In a nutshell, the complaint is that the Spanish government takes more money from Catalonia than they spend on it. But it is my understanding that this is a common occurrence when one region of a country is richer than another: money is diverted to where it is needed most. New York and California help to fund other states; and from what I’m told, Berlin is on the receiving end of a lot of financial support. If one of the authors had framed the fiscal situation in an international context, it would be easier to see whether it was fair.

These criticisms notwithstanding, I think this is an extremely valuable collection. Yes, there are much better overviews of the independence movement in Tremlett’s Ghosts of Spain and Hooper’s The New Spaniards; but those are two foreigners trying to summarize a complicated situation. This collection lets the Catalans speak for themselves, leading to a much more nuanced view of the independence movement. It shouldn’t be read in isolation; this is only one half of the debate. But it is an important half.

Personally I can’t decide how I feel about the whole thing. I am hostile to nationalism in general; and it strikes me that both the pro- and anti-independence positions are tinged with nationalism, for Catalonia or for Spain. I can certainly understand why, after Franco’s repressive policies, there is a considerable amount of bad blood built up in Catalonia; and I appreciate that it would make many Catalans very happy to have a country of their own. On the other hand, I think one mark of a country’s greatness is the amount of diversity it can incorporate, so I’d prefer it if the opposing sides could figure out how to live together without stepping on each other’s toes. Secession strikes my American mind as an overly drastic solution to the problem. But at this point I will take heed from Toqueville’s warning and say no more.

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Review: The Dehumanization of Art

Review: The Dehumanization of Art

La deshumanización del arte y otros ensayos de estéticaLa deshumanización del arte y otros ensayos de estética by José Ortega y Gasset

My rating: 4 of 5 stars

In my judgment, the characteristic feature of new art “from the sociological point of view” is that it divides the public into two categories: those that understand it, and those that don’t.

The more I read of José Ortega y Gasset, the more I discover that he was one of the most complete intellectuals of the previous century. During his prolific career he made contributions to political theory, to philosophy, to literary criticism, and now I see to art criticism.

In the title essay of this collection, Ortega sets out to explain and defend the “new art.” He was writing at the high point of modernism, when the artists of the Generation of ’27 in Spain—a cadre that included Dalí, Buñuel, and Lorca—were embarking on new stylistic experiments. Somewhat older and rather conservative by temper, Ortega shows a surprising (to me) affinity for the new art. He sees cubism and surrealism as inevitable products of art history, and thinks it imperative to attempt to understand the young artists.

One reason why Ortega is attracted to this art is precisely because of its inaccessibility. An elitist to the bone, he firmly believed that humankind could be neatly divided into two sorts, the masses and the innovatives, and had nothing but scorn for the former. Thus new art’s intentional difficulty is, for Ortega, a way of pushing back against the artistic tyranny of the vulgar crowd. This shift was made, says Ortega, as a reaction against the trend of the preceding century, when art became more and more accessible.

The titular “dehumanization” consists of the new art’s content becoming increasingly remote from human life. The art of the nineteenth century was, on the whole, confessional and sympathetic, relying on its audience’s ability to identify with characters or the artist himself. But the new art is not based on fellow-feeling. It is an art for artists, and appeals only to our pure aesthetic sense.

As usual, Ortega is bursting with intriguing ideas that are not fully developed. He notes the new art’s use of irony, oneiric symbolism, its rejection of transcendence, its insistence on artistic purity, and its heavy use of metaphor. But he does not delve deeply into any of these topics, and he does not carefully investigate any particular work or movement. Ortega’s mind is like a simmering ember that sheds sparks but never properly ignites. He has a seemingly limitless store of pithy observations and intriguing theories, but never builds these into a complete system. He is like a child on a beach, picking up rocks, examining them, and then moving on. He wasn’t one for sand castles.

One reason for this is that he normally wrote in a short format—essays, articles, and speeches—and only later wove these into books. It is a journalistic philosophy, assembled on the fly. Personally I find this manner of philosophizing intriguing and valuable. His books are short, punchy, and rich; and even if I am seldom convinced by his views, I also never put down one of his books without a store of ideas to ponder. He is even worth reading just for his style; like Bertrand Russell in English, Ortega manages to combine clarity, sophistication, and personality. I look forward to the next book.

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Review: Ghosts of Spain

Review: Ghosts of Spain

Ghosts of Spain: Travels Through Spain and Its Silent PastGhosts of Spain: Travels Through Spain and Its Silent Past by Giles Tremlett

My rating: 4 of 5 stars

It is still a mystery to me how so many Spaniards can function on so little sleep.

Late one night in Madrid, as my friend and I finished eating our dinner on Spanish time—which means we get home around midnight—we were walking back to our apartment when it suddenly began to rain. First, it sprinkled; then, it drizzled; and soon it was pouring. Without an umbrella (here amusingly named paraguas, “for water”) we were forced to take cover in a bar.

As we stood there, looking out at the rain washing down the tiled streets, I heard somebody behind me say, in accented English, “It’s finally raining in Madrid.” I turned around and saw that it was the Spanish waitress, looking pensively out at the rain. Beside her was a bald patron, with the same thoughtful look on his face. “Oh, Madri’,” he said, in a thick Scottish accent. “It’s a beau’i’ful ci’y. Jus’ beau’i’ful.”

To me, this moment summarized my reaction to this city so far. It’s lovely here in Madrid. I had never planned on moving to Spain; I wasn’t even particularly interested in visiting Spain on vacation. It was a mixture of chance and opportunity that prompted me to pick up and fly over here; and consequently, I had no idea what to expect. The most pleasant surprise, for me, is how easy it has been for a New Yorker to feel at home here. Madrid has many of the positive qualities one finds in New York City: bustle, inclusiveness, diversity, variety, nightlife. Added to this, Madrid is safer, cleaner, cheaper, and, most conspicuously, much more relaxed.

The besuited man (or woman) walking quickly down the street holding a disposable cup of coffee is an omnipresent figure on the streets of NYC. Meals are quick there; people swallow their food and keep moving, often simply eating on the go. The $1 pizza, which you can get by throwing a dollar at the cashier, who then throws you the slice in return so you can eat it without breaking your stride, is perhaps the quintessential New York meal. You can do anything in NYC—anything except slow down.

In this respect, Madrid is quite the opposite. Rarely do you see people running for the trains, for the busses, elbowing their way through crowds. Virtually nobody eats while walking; and disposable coffee cups are a rarity, as coffee is normally drunk sitting down. When Madrileños eat, they like to take their time. They sit and chat, for perhaps hours, sipping their drinks and occasionally snacking on tapas and raciones. Here, the waiters don’t bother you; they serve you your food and disappear. Often, I have to chase them inside in order to get the check; but this is probably because I am an impatient American.

As a consequence of this generally relaxed attitude, I’ve found adapting to life here to be extremely pleasant (despite my ignorance of the language, which is a constant impediment). And I’m glad that, to help me through my own transición, I have Giles Tremlett as a guide, a British journalist who has been living in Madrid for decades.

This book is about the historical imagination in modern Spain. Through thirteen chapters, Tremlett examines some of the political fault-lines that run through the country. He begins with an examination of Franco’s regime and its aftermath. There is, apparently, no safe way to talk about the past in Spain—not even something which, to me, should be as uncontroversial as Franco’s fascism. But different political parties propose competing interpretations of the past, which of course reflect their different interpretations of the present. Hard as it is to believe, but the horrible bombings of commuter trains on March 11, 2004, were also the occasion of political squabbling, as the right-wingers insisted that ETA (the Basque terrorist group) had something to do with it.

To tell the story of modern Spain, Tremlett takes the reader across the country: from Madrid, to Bilbao, to Barcelona, to Galicia, and even to Spanish jails and slums. He examines flamenco, Basque and Catalan separatism, Spanish art and cinema, political corruption, gender relations, prostitution, tourism, and much more, as he attempts to pin down the quickly changing country. Perhaps unsurprisingly, given his background, his method is journalistic. He focuses on the sorts of things that would make the news; and his writing-style bears the hallmarks of his profession—impersonal rather than personal, intended to convey information rather than emotion or analysis.

Like every book, this one isn’t perfect. Although Tremlett packs an impressive amount of information into the book, his analyses are often superficial, or just nonexistent. He has the journalistic habit of letting others do his thinking for him, merely reporting their opinions. Thus, while informative, I didn’t find Tremlett to be a penetrating guide. What’s more, though I generally found his writing quite strong, I sometimes felt that his style, which he obviously honed while writing shorter pieces for newspapers and magazines, did not have enough forward impetus to carry me through a whole chapter. In a longer format such as a book, more organization, more interconnection, more integration is needed than Tremlett is accustomed to; and thus his chapters sometimes seem scatterbrained, disconnected—too much like a list of facts and quotes.

(I’d also like to note, in passing, that Tremlett’s comma-use is the exact opposite of mine, which I found continually irksome. He typically omits commas where I would include them, and includes commas where I would omit them. For example, he writes “He or, normally, she is joined…” whereas I would write “He, or normally she, is joined…” Admittedly, this is surpassingly trivial.)

These are fairly minor complaints, however. Really, all things considered, it is hard for this anglosajón to imagine a better book to read as an introduction to this fantastic country. I still have a great deal to learn—not least Castellano—but at least now I have had a grand tour of the place. And perhaps one of these days, as I wander back from another late dinner, I’ll bump into Tremlett himself, and gratefully shake his hand.

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Review: The Ornament of the World

Review: The Ornament of the World

The Ornament of the World: How Muslims, Jews, and Christians Created a Culture of Tolerance in Medieval SpainThe Ornament of the World: How Muslims, Jews, and Christians Created a Culture of Tolerance in Medieval Spain by María Rosa Menocal

My rating: 3 of 5 stars

Idealism—what we call quixotic idealism, so vividly is it depicted by Cervantes—is an act of the imagination, and perhaps a doomed one, and the question on the table becomes whether this is a good thing or a bad thing.

This is a book about nostalgia, and nostalgia is a dangerous thing. It’s one of the tricks of our memory to filter the past through a sentimental lens, forgetting all the bad and magnifying the good. And when thinking about a time before we lived, we run the risk not only of twisting the truth but of inventing it.

Ostensibly the book is about Al-Andalus, Muslim Spain—from 711 to 1492—and specifically about the culture of tolerance that flourished during this period. Menocal takes her title from a remark of Hroswitha, the German canoness, who called Córdoba the “Ornament of the World” after meeting with an ambassador. Menocal does not, however, write a conventional, chronological history, but instead a series of vignettes from the time-period. Indeed, her approach is much closer to that of a journalist than a historian, picking out the most captivating personalities and focusing exclusively on them. And even though these vignettes often contain lots of interesting information, their primary aim is not to inform, but to evoke.

Menocal writes in a dreamy, wistful tone, a style that is often seductive enough to deactivate the reader’s critical facility. The land and the people she describes sound so fantastic that you want to believe her. And this, as well as the lack of almost any scholarly apparatus, makes me very suspicious.

It is hard to believe the book was written by a professor at Yale, for it is quite explicitly propagandistic, trying to counter the conventional view of the Middle Ages as backward and intolerant with a vivid portrait of an advanced, integrated civilization. Personally, I agree with both her ideals of tolerance and her desire to acknowledge the accomplishments of Muslim Spain; but this does not excuse a professor from the commitment to scholarship. All the repression and barbarism that existed during the time period is waved away by Menocal’s insistence that it was the work of foreigners, either Berbers from the south or Christians from the north; and everything positive is credited to Andalusian culture. It would be hard to be more partisan.

In short, I have many reservations about recommending this book, because I believe it wasn’t written in good faith, with scrupulous attention to facts, but rather in the effort to influence the public’s perception of Al-Andalus through storytelling. True, all scholarship is somewhat biased; but to paraphrase Stephen Jay Gould, using this fact to excuse extreme bias is like saying that, since a perfectly antiseptic operating room is impossible, we should just perform surgeries in the sewer.

Keeping the bias in mind, however, this book can be profitably read. There is a lot of fascinating information in these pages. Indeed, I recently revisited Toledo to see some of the things Menocal mentioned, such as Santa Maria la Blanca, a beautiful synagogue built in a Moorish style. And I do think that the story of syncretism, tolerance, and collaboration in Muslim Spain should be told, especially during this era of Islamophobia. It is too easy to forget how crucial the history of Islam is to the history of the “West,” if the two histories can indeed be separated at all. Menocal’s emphasis on the architecture, the poetry, and especially the translations of the Greek philosophers by Muslim and Jewish scholars, counters the common stereotypes of the Muslims as intolerant destroyers. What’s more, I fully understand how Menocal could be swept away in nostalgic awe after seeing the Mezquita in Córdoba or the Alhambra in Granada; that the people who made those amazing structures could disappear is hard to fathom.

Still, even though I agree with Menocal’s goals, I don’t agree with her means. The bright, rosy structure is built on too flimsy a foundation. Propaganda is a bad long-term strategy, because when people realize they are being manipulated they grow resentful. Much better would have been a balanced, sourced, and footnoted book, acknowledging both the good and the bad. The society Menocal so effusively praised was undeniably great; the best way to praise is simply to describe it. The worst aspect of Menocal’s approach is that it didn’t allow her to say anything insightful about how tolerance arose. And this is important to know, since creating a tolerant society is one of the omnipresent challenges of the modern world.

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